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9 Then Satan answered the Lord and said: Doth Job fear God for nought? 10 Hast thou not made a hedge about him, and about his house, and about all that
he hath on every side. Thou hast blessed the work of his hands : his wealth has 11 spread abroad in the land. But put forth thy hand now and touch all that he 12 bath, and see if he will not curse thee to thy face. And the Lord said to Satan :
Behold, all that he hath is in thy power; only against his person put not forth thy
band. So Satan went forth from the presence of the Lord. 13 Now it was the day that his sons and his daughters were eating and drinking 14 wine in the house of their brother, the first-born. And there came a messenger to
Job and said : The cattle were ploughing, the she asses were feeding beside them, 15 when the Sabæans fell upon them and took them; The servants also have they
smitten with the edge of the sword; and I only am escaped alone to tell thee. 16 While he was still speaking, there came another and said : The fire of God fell
from heaven, and burned the flocks and the young men, and consumed them; and
I only am escaped alone to tell theo. 17 While he was still speaking, there came another, and said : The Chaldæans
made three bands, and set upon the camels and took them. The servants also
have they slain with the sword; and I only am escaped alone to tell thee. 18 While he was still speaking, there came another and said: Thy sons and thy
daughters were eating and drinking wine in the house of their brother, the first19 born. And behold, there came a great wind from the direction of the wilderness,
and struck upon the four corners of the house, so that it fell upon the young people, and they are dead; and I only am escaped alone to tell thee.
Then Job arose and rent his garment, and shaved his head; and he fell to the earth and worshipped. And he said :
All naked from my mother's womb I came,
Jehovah's name be blessed.
10 Ver. 10. Made a hedge abont him. Among the state of more perfect security. He is called Zeus 'Epreios, striking epithets which the Greek poets affix to the name of say the Scholiasts, because his statue stood in the epkos, the supreme god Zeus, no one is more suggestive of certain and that these frigid souls, and many modern critics with scriptural ideas than that of Zeus 'Epacios (derived Latin them, think to be enough. They never think of asking tho Jupiter Herceus) literally, “the God of the household," of question that lies back of this: why was his statue placed the enelorure" (from épkos, a fence, hedge, or wal)-the "God in that spot! There was in it the same idea that is repreof families," of the domestic relations. It is thus the style of sented in those words of the Latin poet : Scripture not to shrink from placing side by side, as it were, the two extremes in the divine idea : the "God Eternal, Al.
"Sacra Dei, sanctique patres"mighty, Mont High" (see the names El Olam, El Shaddai,
Ho pregnant with a meaning of which he himself perhaps had El Elyon, as they occur in Gen sis) in close connection with
a very inadequate conception,—the sacred family idea, now epithets denoting patrial, local, and even family relations.
80 fiercely assailed in some quarters-those holy domestic He is the God of the universe, maVTOK PÁTwp, and at the same
relations so closely allied to religion, and where Righteoustime, a Deos tarpoios, God of Israel, the God of Ilis people,
ness lingers last when taking its departure from the earth: of his elect, in a closer sense than was ever dreamed of in any Grecian mythology. This epithet is a gem from the
“extrema per illos ancient mise of ideas. The thought it carries is from the “Justitia excedens terris vestigia fecit." patriarchal days. “Thou hast made a hedge about him and about his house, and all that he hath.” God does not deny 11 Ver. 22. Cruelty, than: enormity. Any thing what Satan says, although, for his own transcending reasons, He gives him permission to enter that sacred enclosure, abnormal, anomalous, inexplicable. See the noto on tho and lay it waste for a season, that it may be restored to a worů, ch. xxiv, 12.
CHAPTER II. 1 Again it was the day when the Sons of God came to present themselves before
the Lord; and Satan came also among them to present himself before the Lord. 2 Then said the Lord to Satan : Whence comest thou? And Satan answered the
Lord and said: From going to and fro in the earth, and from walking up and 3 down in it. Then said the Lord to Satan: Hast thou observed my servant Job,
that there is none like him in the earth, a man pure and just, fearing God and shunning evil? And still he holds fast his integrity, though thou didst move me against him to destroy him without cause.
And Satan answered the Lord and said : Skin after skin'; yea all that a man 5 hath will he give for his life. But put forth thy hand now, and touch his bone; 6 touch his flesh; and see if he will not curse thee to thy face! And the Lord said
to Satan: Behold, he is in thy hand, only spare his life. 7 Then Satan went forth from the presence of the Lord, and smote Job with a 8 grievous sore, from the sole of his foot to his crown. And he took a potsherd to
scrape himself therewith, as he sat among the ashes. Then said his wife to him: Dost thou still hold fast thine integrity ? Curse God and die. But Job said to her: Thou speakest as one of the foolish women speaks. Shall we, then, accept good at the hands of God, and shall we not accept evil? In all this Job sinned not
with his lips. 11 Now three friends of Job heard of all this evil that was come upon him. And
they came, each one from his place, Eliphaz the Temanite, and Bildad the Shu
hite, and Zophar the Naamathite, for they made an appointment together to go 12 and mourn with him, and to comfort him. And they lifted up their eyes afar off,
and knew him not; and they wept aloud, and rent, each one, his mantle, and
I Ver. 4. Skin after Skin. Heb. Sy wa y , to the bine, and to the quick or tender flesh. It represents
the outside goods, ta čew, such as property and even chil. or skin for skin, if we wish to take 7y) in the same way as
We w180 to take Tyd in the same way as dren. These may be stripped off, like one cuticle after at the end or the verse, iwaj w , for his life. But it another, but the interior life, the bone and the quick-flesh,
is not reached. Touch that and see if he will not cry out comes to the same thing. From the gense of after, which
in a different strain. Satan wanted to try the effect of certainly belongs to , and, in Arabic, is the prominent
Bevere bodilv pain. He knew how intolerable it was, and sense, comes that of exchange, one thing after another, or
that other afflictions, though deemed greater, perhaps, when taking the place of another; the preposition coming before
estimated as matter of loss, could more easily be borne. either the price or the thing exchanged. But what is the meaning of it! It would require a large space to give the
The history shows that it was not the fear of death that
was so terrible to Job, since he sometimes expresses a desire different views that have been entertaioed. The reader will find a very full list of them, as given by Dr. CONANT: Skia
to die. UD) then, here rendered the life (end of ver. 4) is for skin-skin of another for skin of one's self-skin for the not life, ag eristence, but life as feeling, feeling of severe body-skin forskin, & proverbial saying, like for like - skin
pain. At the end of ver. 6, the context demands the other afterskin, as Schultens explains it: that is, a willingness to be sense. He will give any thing, says Satan, to get relief fayed over and over again, that is, figuratively, to be stripped from that when it becomes excruciating. See Remarks on of all his possessions, etc. It seems strange that none of them this idea of unendurable pain in the Introduction on the seek the explanation of the language in any thing beyond Thrism of the Book, p. 28. itself. After so much discussion, it is with diffidence the 2 Ver. 9. The reasons for this rendering are still stronger translator makes the suggestion that the whole difficulty is here than in the other passage, i. 5. The wife's vehemence, cleared up by simply adverting to the words Ingy and
and apparent bitterness, demand the strongest expression.
8 Ver. 10. Accept. This is a more suitable word, and 96 (“his bone and his flesh ") in the next verse. O VY denotes more than receive. The latter word does not debone is used for the very substance of a thing, in distinc termine the manner, being, like the Hebrew np. 50p tion from its outside, or incidental properties. See Exodus xxiv. 12. So . sometimes. But take it here for bone,
occurs in Daniel and Ezra, and may be called an Aramaism:
but euch examples, as has been fully shown, prove little as gomething more interior than the skin, or as containing or nothing in respect to the date of the Book. There are the medulla, or as connected with the flesh which has in still more decided Aramaisms in Genesis and Judges. There it more of the life, the feeling, than the skin, and we have are reasons, in some cases, for regarding them as marks just the comparison desired. It is the interior flesh. the l of antiquity rather than of the contrary quick flesh, as contrasted with the less sensible skin. So in 14 Ver. 10. With his lips. The Jewish commentators xix. 25, it is the contrast between the raw flesh to which infer from this that while Job preserved correctness of he points (TXT), as yet remaining, and the skin which the speech, he was already sinning, or beginning to feel a want crawling worms, bred by his disease, had already nearly de- of submission, in his heart. But there hardly Beems any voured. The comparison seems obvious. The skin is outside | good warrant for this. See Int. Theism, p. 28.
13 sprinkled dust upon their heads toward heaven. And they sat down with him
upon the earth, seven days and seven nights; and none spake a word to him; for they saw that his pain' was very great.
5 Ver. 13. Pain was very great. 2x3, means, | able pain, which the fell disease was bringing upon him.
Satan was not touching his bone and his quick flesh, inproperly, bodily pain, although used sometimes for affliction
stead of his skin, that is, any outward good. See Note on generally, or dolor cordis, the aching of the soul (see Isa
ver. 4. The conduct of the friends shows this. Had it been lxv. 14). But even this is on account of the dolor corporis,
mental sorrow alone, however severe, there would have been which may become so great as to overpower everything
no reason why they should not have spoken to him. But else. This bas not been sufficiently attended to by com
to a man writhing in such extreme bodily anguish, speech mentators. See remarks Int. Theism, p. 28, etc. Job's grie
would be useless, if not an aggravation. 1028 cry, ch. lii., was simply the expression of this intoler
1 After this Job opened his mouth and cursed his day.
1 Ver. 3. 13 779x. When I was to be born.-We) to Hirek in the construct. state. The other rendering makes follow Raschi, who gives the future here its prospective gig.
1 comparative, and takes 7 3 as equal to 7X Hiph.
part, of 78: like those who curse the day. This, however, nificance. The post-anticipating imagination goes back of would make what follows in ver. 8 but a tame repetition, birth, and takes its stand before the coming event, as though which is not likely. From we get the sense of conpodeprecating, praying against, its appearance. “The day on lution, wrapping or rolling together. Hence the image of shich I was going to be born," he renders it in * in any great obscuration, veiling or darkening of the heavens. 7513" and roas then not yet born," Unless there had beer 6 Ver. 8. Poomed.-The primary sense of yny is a some such idea as this it is not easy to see why the preterite
near futurity, something impending, hence prompt, prepared, would not have been used, as it is in the parallel passage,
and from that the sense of skilled which, however, docs not Jerem. xx. 14: 13' 75 10x Di7 778, “cursed be
occur elsewhere in Hebrew, and seems to have been made hy
GESENICS and others, for this one place. The primary sense, the day in which I was born."
given nearly in E. V., will do here, and, in connection with 2 Ver. 3. The pight that said,-More grammatical
it, it is easy to take Leviathan in its usual sense of some u well as more significant than our English Version. Night
great monster, and the whole passage as denoting persons is personified. This is now generally acknowledged.
exposed to some imminent danger, or in the extreme of mi. 3 Ver. 5. Call it back.-UMBREIT, einlösen, redeem it,
sery: let it hare the cursing of such--that is, the deepest buy it back, Darkness and Tzalmgzeth are o
curring. DELITZSCH, and others, refer it to a superstition take it back ay something which had been loaned or mort.
built upon the fable of the dragon swallowing the moon in gaged-reclaim it as their own-a terrific image. The other
An eclipse. Those who rouse Leriathan are enchanters, who,
in this way, are supposed to produce eclipses. It seems very sense of x. namely, that of staining, which some give it far-fetched, and has about it an aspect of artificiality quito here, will not do at all.
alien to the deep passiorateness of the passage. There is, beVer. 5. Dire eelipses.-9 2 . Patach shortened sides, not the least evidence of any such superstition among
the Jews or the ancient Arabians.
Be dark its twilight stars.
For I had slept legislators ouldering mo
Why at the birth did I not die
For there the wicked cease from troubling;
O why does He give light to one in pain?
[The grave !''] 'tis for the man whose way is hid, -
* 6 Ver. 12. The nursing knees.-An affecting 1 power and pathos of the passage. Such avoidance in Hebrew image of the preparation made for the coming birth. The of the direct naming of the subject almost always denotes tenderest care becomes the object of the direst imprecation, something fearful in the thought of the act or the agent.
7 Ver. 14. Mouldering Monuments.-nin 10 Ver. 23. Were it not for the Masoretic accentuation and DELITZSCH, ruins. So UMBREIT. Monuments so called be- I division. . end of ver. 22, might be taken with the cause now abandoned to neglect,-mouldering like the memories of those who built them. There is here a bitter irony, clause that follows: the grare is for the man, etc. In that as UMBREIT says.
case, however, the preceding verb would have needed an ob. 8 Ver. 16. Had never lived.-77in sense jective suffix representing nin, ver. 21. The force of the connects back with nu', ver. 13, and what intervenes may be regarded as parenthetical comparisons: The first IX, ver.
word 27 may, at all events, be regarded as carried over 15. is simply connective of vers. 14 and 15.
into the following verse, as the still sounding refrain : the Ver. 20. Why does He?-God is evidently the sub-| grare--it is for the man whose way is hid, etc. ject of one. It is as though Job feared to name him other.
11 Ver. 25. Did greatly fear.-The language is soli
loquizing. It may be regarded as a resuming, after a pauno wise than by the pronoun. There is no need of taking it in which there occurs to the mind of Job this silent protest, passively, as in E. V., and thereby destroying much of the anticipating, as it were, something of the kind of charge
that might, perhaps, be brought against him by the friends. 1 presents, as though he then feared some other terrible thing I was not presumptuous, he seems to say; this trouble could as coming upon him. So Delitzsce renders it, although tho not have come as a punishment for any such feeling. He verbs in the next verse, having precisely the same form, and bad thought of adversity in the midst of his prosperity; standing in precisely the same grammatical connection "his heart had not been haughty, nor his eyes lofty." He
(namely, 150, nopo, etc.), he takes in the past. It may refer to a fear he had bad of this awful disease, the ele. phantiasis, which had, at last, come upon him. It is not seems like treating the Hebrew tenses as though they could easy to discover the reason why some commentators turn be made to mean anything which a commentator might wish these distinct preterite verbs of fear, D10, yndy, into | to bring out.
1 Then answered Eliphaz, the Temanite, and said: .
Yet who from speaking can refrain ?
And strengthened oft the feeble hands.
The sinking knees made strong.
It toucheth thee, and thou art all amazed.
Is not thy hope the pureness of thy ways ?
And where were just men hopelessly destroyed ?
Who mischief sow, they ever reap the same.
The lion's whelps are scattered far and wide.
Mine ear its whisper seems to catch.
1 Ver. 6. Plous fear. The epithet is used in order to deavored to gupply this by the words in brackets. Such give the distinctive meaning. nnn' nxy is the Hebrew ellipses seem allowable when it is easy to understand a verb dbruse for religion, and becomes used elliptically.
agreeable to the nature of the nouns, and suiting the • Ver. 7. The emphasis here is on the verb, and context. It may, however, be regarded as a case of 70 . both strong words. The first might be rendered zeugma. Last, utterly gone. The second is well expressed, in the 4 Ver. 12. Although the Hebrew here is so very short in English version, by the Jewish phrase, cut off. Instead of as expression
7 X1, only tbree words, the translator yet charging Job with crimes, or even insinuating them,
T : TT -": this language is meant to be encouraging. "The just, such
wonld defend his version as neither superfluons nor deficient. 84 thon claimest to be, and as we believe thee to be, are
The latter charge would seem to be against the omission of never utterly lost, destroyed, cut off from God's people.
the conjunction : but 1, hera, is only a transition particle. Tberefore, hope thou for healing and restoration."
It connects nothing, and, therefore, as any full English
conjunction wonld only encumber the thought, the ) is best 3 Vers. 10 and 11. MERX puts these verses in the margin of his text, in smaller letters, and regards them as a dis.
rendered by being left out (see noto on the omission of the
conjunction xiv. 2). The Pual is rendered deponently; placement. They certainly have tbat look, unless we may
T.. regard them as a specimen of the way in which animated the passive form denoting merely ease or gentleness of moAnabian speakers run out their comparisons, as Homer tion, as though from no agency of the subject. Literally sometimes does, until they seem to lose sight of the primary was stolen ; but the idea is evidently the same as we someidea. What seerns, too, to favor this view of MERX is the times express by the active steal, as in Milton's lines : apparent lack of any verb, or verby, for the nouns in the first clause, unless they are connected with A), which
A soft and solemn hreathing sound
Rose like the scent of rich distilled perfumes, seems only applicable to the teeth. The translator has en And stole upon the air,